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Revisiting the Calendar Case (1664-1669): Science, Religion, and Politics in Early Qing Beijing Catherine Jami

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Revisiting the Calendar Case (1664-1669): Science, Religion, and Politics in Early Qing Beijing Catherine Jami Revisiting the Calendar Case (1664-1669): Science, Religion, and Politics in Early Qing Beijing Catherine Jami To cite this version: Catherine Jami. Revisiting the Calendar Case (1664-1669): Science, Religion, and Politics in Early Qing Beijing. Korean Journal of History of Science, 2015, 27 (2), pp.459-477. halshs-01222267 HAL Id: halshs-01222267 https://halshs.archives-ouvertes.fr/halshs-01222267 Submitted on 29 Oct 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The Korean Journal for the History of Science 37-2 (2015), 459-477 Revisiting the Calendar Case (1664-1669): Science, Religion, and Politics in Early Qing Beijing* Catherine JAMI CNRS (CECMC, UMR 8173, EHESS, Paris) The Calendar Case (liyu 曆獄)1 is well known to historians of Chinese astronomy and to historians of the Jesuit mission to China. The Jesuit missionary Johann Ad- am Schall von Bell (1592-1666) was in charge of the affairs of the Astronomical Bureau (Qintianjian 欽天監) from 1644, when Beijing fell to the Manchus. In 1664, under the rule of the four regents who governed in the name of the young Kangxi emperor (b. 1654, r. 1662-1722), Schall was impeached and tried, follow- ing accusations made by Yang Guangxian 楊光先 (1597-1669), a literatus who held no official position. Four years later, the emperor had the verdict reversed and appointed another Jesuit, Ferdinand Verbiest (1623-1688), as official astronomer. This position was thereafter held by missionaries for more than a century.2 Schall’s impeachment had a strong impact on Catholic proselytization in China: all the missionaries residing outside the capital were banished, and sent to Guang- zhou. They were only allowed to return to their residences in 1671. But that is not the only reason why these events provide a remarkable case study for analysing the Received 21 Jan. 2015; Revised and Accepted 26 May 2015. * I wish to thank Prof. Kim Yung Sik and Prof. Lim Jongtae for inviting me to contribute this article. I am also grateful to Dr. Shu-Jyuan Deiwiks for providing me with copies of her publi- cations. Prof. Christopher Cullen corrected my English and made valuable suggestions. Re- sponsibility for errors is solely mine. 1 To the best of my knowledge the term liyu 曆獄 is not found in primary sources, but has ap- peared in secondary literature since the 1990s. So far as I can tell, the term first appears in Huang Yi-Long, “Tang Ruowang yu Qingchu xili zhi zhengtonghua” 湯若望與清初西曆之正 統化, in Wu Jiali 吳嘉麗 and Ye Fengsa 葉鴻灑 eds., Xinbian Zhongguo kejishi 新編中國科技 史, 2 vols. (Taipei: Yinhe wenhua shiye, 1990), vol. 2, 465-490, on 479. 2 For summaries of this affair, see Chao-ying Fang, “Yang Kuang-hsien,” in Arthur W. Hummel ed., Eminent Chinese of the Ch’ing Period, 2 vols. (Washington, D. C.: US Government Print- ing Office, 1944), vol. 2, 889-892; Ad Dudink, “Opponents,” in Nicolas Standaert ed., Hand- book of Christianity in China. Volume One: 635-1800 (Leiden: Brill, 2001), 503-533, on 513- 515; Benjamin Elman, On Their Own Terms: Science in China 1550-1900 (Cambridge, MA: Harvard University Press, 2005), 133-144. 460 KJHS 2015 Vol. 37 No. 2 links between science and religion. The two were intertwined not only because the Jesuits’ practice of astronomy and other sciences in China was simply a means to an end, but also because Yang Guangxian’s manifold accusations against Schall involved both the religious and scientific dimensions of the imperial astronomers’ tasks. First reported by the Jesuits in their correspondence, and in some of their Euro- pean language publications, this story has been appropriated as part of the history of the Jesuit mission to China: it was told as one of persecution against the Catho- lic faith. Symmetrically, Qing dynasty Chinese literati viewed Yang Guangxian as a defender of moral values threatened by the Jesuits’ missionary enterprise.3 As we shall see, these two views have had very diverse fortunes in twentieth-century his- toriography. In this paper, I would like to review some of the scholarship on the Calendar Case published over the last sixty years, and to show how the complexity of the stakes in the affair, and the multifaceted interpretations to which it seems to lend itself have gradually emerged. I will then try to account for the way in which I have constructed my own narrative of it.4 This narrative is summarized in the first part of the paper below. I hope it will help the reader follow the subsequent histori- ographical argument, while the final part of the paper will clarify the choices that underlie my narrative of the affair. My review of recent accounts of the Calendar Case is organized chronologically. This will bring to light the fact that the evolution of the historiography parallels that of the history of Chinese science, but also those of Christianity in China and of the history of science more generally. An Overview of the Affair5 Schall’s appointment to the Astronomical Bureau, secured during the very first days of the Manchu rule in Beijing, was controversial both within the mission and among Chinese officials and literati. Thus, in 1649, his fellow Jesuit Gabriel de Magalhães (1610-1677) wrote a lengthy report to Rome denouncing Schall’s prac- tice of astronomy in the service of what Magalhães regarded as superstition, such as the determination of auspicious times and places for various official rituals: 3 See Chu Pingyi’s article included in this special issue, “Numerology and Calendrical Learning: the Stories of Yang Guangxian and Liu Xiangkui,” 479-497. 4 Catherine Jami, The Emperor’s New Mathematics: Western Learning and Imperial Authority During the Kangxi Reign (1662-1722) (Oxford: Oxford University Press, 2012), 49-65. 5 For the sources on which this overview is based, see Jami, The Emperor’s New Mathematics, 49-65. Revisiting the Calendar Case (1664-1669) 461 For when the Fathers do not have the administration of this prefecture [the As- tronomical Bureau] and occupy themselves with mathematics, they occupy themselves with a thing that is in itself neutral and indifferent, nay good, if it tends towards a good end, as the growth of Christianity. But when Fr. Adam has the charge of mathematics with a prefectural office, then he treats of this thing with a bad end.6 Thus Magalhães did not object to the use of the mathematical sciences in the ser- vice of evangelisation as initiated by Matteo Ricci (1552-1610), but only to their use within Chinese imperial institutions. However, his accusations do not seem to have prompted any action from the Jesuit hierarchy. Tensions between Schall and some of the astronomers under his authority at the Bureau, on the other hand, had more perceptible effects. Some of these men were the descendants of Persian as- tronomers recruited during the Yuan dynasty (1279-1367). They worked in the Muslim Section (Huihui ke 回回科) of the Astronomical Bureau, headed by Wu Mingxuan 吳明炫. In 1657, Schall succeeded in having this section closed down, following acute conflicts. The following year, after one of the Shunzhi emperor’s (r. 1644-1661) sons died of smallpox, the time prescribed by the Astronomical Bureau for his funeral was later alleged to have been erroneous. When Yang Guangxian wrote texts attacking the Jesuits in 1659, he mentioned this mistake as a potential threat to the imperial family. At the time, Schall’s favour with the Shunzhi emperor made these accusations vain. Later events, however, seemed to prove Yang Guang- xian right: the prince’s mother, and then the emperor himself also died of smallpox. With the young emperor’s death, Schall lost his protector. The heir to the throne was then only seven years old, and four Manchu regents were appointed to rule in his name. In 1664, a memorial in which Yang Guangxian accused the Jesuits of sedition found a favourable reception with them, and the four Jesuits who resided in Beijing, including Schall himself and Magalhães, were arrested. While they awaited trial, a comet appeared in the sky; as we shall see, this played a significant role in narratives of the affair. The first change resulting from Schall’s impeach- ment concerned the title page of calendars: the Ministry of Rites decided that the phrase “according to the new Western method” (yi xiyang xinfa 依西洋新法) which had been printed on that page every year since 1645 should be changed to “approved after submission to the emperor” (zouzhun 奏准). Then, on 15 April 1665, a sentence against the Jesuits and their Chinese collaborators was submitted to the regents: it was proposed that eight officials of the Astronomical Bureau, in- cluding Schall and five Christians, should be put to death by dismembering. The next day, a strong earthquake occurred in North China. This may have been one of the reasons why the regents called for review of the sentence. In the end, Schall 6 Quoted in Antonella Romano, “Observer, vénérer, servir: une polémique jésuite autour du Tri- bunal des mathématiques de Pékin,” Annales 59:4 (2004), 729-756, on 748. 462 KJHS 2015 Vol. 37 No. 2 was pardoned in consideration of his earlier service to the dynasty.
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